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What I have intuited is judged by me to be a cat. What existsas mere intuition is simply multicolored shapes (what Hume would call sense impressions), but by means of the concept 'cat' these colored shapes are comprehended as a cat. There are obviously innumerable empirical concepts at our disposal for speaking about what we intuit. What concerns us here, however, is not empirical concepts but rather those concepts that are a priori. If the understanding is the faculty of making judgments by means of concepts, then it seems clear that we can discover the fundamental concepts of the understanding, which Kant calls categories, by an examination of the form of the judgments themselves.

With respect to the logical order, the parts are secondary, the whole is primary. We can no more speak of a segment of time without presupposing that of which it is a segment than we can talk about a half, a third, or a tenth without already having presupposed that of which the half is a half, or the third is a third, or the tenth is a tenth. Time as something unlimited is therefore a necessary presupposition for speaking (in the way we actually do) of what is temporally limited. Likewise single segments of time are not instances of that time of which they are segments (cf.

The only possibility of predicating contradictory predicates of one and the same object is that these predicates are not predicated simultaneously. A necessary and sufficient condition of change taking place is consequently time as an a priori form of intuition. In the Transcendental Aesthetic Kant introduces the distinction between what he calls 'things-in-themselves' (die Dinge an sich) and things as they appear in intuition (what he calls Erscheinungen). 1 According to one interpretation the relationship is this: intuited things are intuited in space, for this is a condition of their being intuited at all.

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